Vedic Astrology: A scientific exploration into the philosophy of Hinduism (Part 2 of 3)

Part 2 of 3: The principles of vedic astrology

For the sake of simplicity, let us start with exploring horoscopy. Within Vedic astrology, an individual’s horoscope is determined by the constellation which appears at the horizon at the time and place of birth and its relationship to the sun and the other planets (including the moon) within our solar system. The constellation of stars at the horizon channels its energy to the individual and thus is the dominant force in determining the individual’s character and nature, whilst the arrangement of the suns and planets influence the development and evolution of these characteristics and control the element of fortune. As the position of the planets and constellations shift, the nature of the energy that is channelled to the individual subsequently changes and affects the individual’s energy, lustre and even fortune. These changes occur in varying time periods and intervals and alters the nature of the energies projected to the individual and can broadly be categorised as having a positive, negative or neutral effect on the life of the individual at that particular given time.

So for example if an individual decides to act on a particular life decision, such as making a risky career decision; he can prepare meticulously to ensure that he has the best chances of obtaining success, but this will heavily be influenced by the nature of energy channelled onto his career pathway at that particular time period in which he decides to commit his action. If this energy is positive, than combined with his efforts, his actions are likely to be met with success. If the energy is negative, despite his effort his actions may not succeed. If the energy is neutral, the success of his actions will purely depend on his effort alone.

Similarly in marriage, the union of two individuals bring together the energy of both individuals and unites them in a complex relationship. The channelling of the energies from the planets and constellations on both individuals unite, and thus creates numerous and immeasurable probabilities. Still, Vedic astrology predicts the nature of the union of these energies and predicts whether these energies synergise or repel each other, thus creating unions which are favourable, unfavourable or neutral.

Whilst the relationship that the married couple share will depend on the nature of the individuals itself and how much they commit to the relationship, Vedic astrology predicts that a favourable union will generally bring success, fortune, progeny, comfort and good health to the marriage. An unfavourable union will generally cause a marriage to be beset by troubles and grief. This is further compounded by the shift of the planetary positions and constellations with time. So despite a favourable or unfavourable union, the respective energies channelled towards each individual at that particular time will subsequently impact on the relationship and the actions between the two individuals within the marriage at that given time. Therefore even within a favourable union, the relationship of the married couple may undergo a duration of hardship and grief if the unison of energies of the channelled result in a negative energy based on the planetary positions at that given point in time; and thus vice versa.

If not already complicated, allow me to remind you that horoscopy is not the sole factor that influences fate. Vedic literature goes on to explain the effect of previous births, curses, effects of dharma and adharma, karma, birthmarks, and varna on the life of an individual and his fate.

This next brings the argument of what this knowledge achieves; predicting the nature of these forces alone is meaningless if we cannot utilise them to repel the negative forces. One could argue that the knowledge of impeding doom or disaster without the ability to avoid it itself is useless. True to a certain extent, but this knowledge is used by sages, priests and Brahmins to advise and teach their followers on how to avoid them into committing into unfavourable unions or performing significant actions during unfavourable times when negative energies are being projected onto them. If unavoidable, then certain cures and remedies are available through prayer, devotion, offerings and worship of the very Gods that control the energies of these planets and constellations. The cures and remedies vary in strength and potency, but help alleviate or minimise the effects of these negative energies and curses that affect an individual. Equally, the strength of these negative forces and curses vary in some circumstances, some for which there is no available cure or remedy.

Given the importance of astrology and vedic knowledge, Brahmins and priests were naturally revered by all strata of society. Brahmins, respected for their scholarly knowledge and as custodians of dharma were considered the head of the body that encompasses society. The Mahabharata even goes to the extent of explaining how every king needs a household priest learned in these arts if he were to be a successful king, and that the king should be guided by the priest in his actions, and that will allow his kingdom to flourish. Any who disrespects or disregards a true Brahmins advice will only inflict grief onto himself; such was the authority and influence Brahmins held over society in relation to their knowledge in the Vedas and Vedic astronomy and how it was believed to influence the fate of the individuals’ lives.

For scientists and the modern society, this unfortunately means nothing. For all the spirituality and mysticism of the religion, astrology and fate, the lack of evidence or proof to actually connect the dots in a logical sequential manner to demonstrate how these affects the course of life and nature, make it extremely difficult for sceptics to accept this. In an era where the generations of scientists have managed to dissect and unravel some of the mysteries behind the supernatural forces of nature, it has necessitated the need to conduct detailed reproducible experiments to prove any hypotheses or theories. In the case of religion and horoscopy, that may prove impossible, and thus for some easier to reject than to accept.

However the inability to conduct an experiment to prove an idea or hypothesis does not allow us to reject it wholly. Atheists’ arguments centre around the inability of religions to prove the existence of God; instead finding the concepts behind quantum and astrophysics somewhat more believable than God. Nevertheless whilst quantum physics explains the creation and the generation of energy forces within the universe, their theories stands on a balance of series of assumptions, statistical likelihood and unknown variables such as the presence of dark and cold matter, neutrinos and even gauge bosons; most of which has not been discovered or even understood. I am certain the future will provide us with more answers to the many questions behind these great mysteries, but whilst struggling to unveil the nature of some of the minute particles, how convincingly can we actually disprove the existence of God or even dismiss the influence of the rest of the universe onto our lives?

Vedic Astrology: A scientific exploration into the philosophy of Hinduism

Part 1 of 3: An introduction to vedic astrology

The relationship between Hinduism and elements within it that are intertwined with spirituality, astrology and the supernatural makes it a complex religion. It encapsulates itself within its mystical concepts that have become so complex that they even elude some of its staunchest followers.

During times when the seemly random forces of nature had a more than significant bearing on the lives of individuals within society, the role of religion was somewhat clearer. Lacking control or even the understanding behind the forces of nature and the mechanics behind these forces that dictated their lives, people believed in a concept; a vague appreciation of a larger entity that is constantly providing the forces that moves all that is on the earth. As ones lives depended on these forces, it was only natural that then people believed and worshiped these forces. These supernatural forces were believed to have originated from a high power that is God. But an increasingly secular education system adopted by the west that is dominated by science has undermined the influence of religion and is now threatening the integrity of belief systems that has once been at the core of society for thousands of years.

The relationship between science and Hinduism is of a stormy nature. Scientific theories and advancements have dominated most parts of the modern world over the last few centuries, even more so in the last few decades. Society is no longer merely willing to accept, but instead demand scientific explanations and proof to what previously remained beyond the understanding of the human intellect. It would not be far fetched to suggest that we now stand at crossroad between science and religion, and the latter appears to be a less likely appealing path for future generations.

Vedic astrology is one such example of an ancient belief that is being interrogated by modern society that I intend to explore with this essay. For thousands of years, the influence of constellation of stars and the planetary positions have been central to many Hindu societies, and is an important pivot around which crucial life decisions are made amongst Hindus. In fact, some factions of Hindus believe that the fate of an individual is preordained and set in mould; horoscopy thus explains the path that is set ahead of the individual. Others however challenge the notion of a predetermined fate and use Vedic astrology to predict the course of an individual’s life and offer hope and remedies to change the course of fate. The use of astrology in these circumstances are viewed by some as a gift of knowledge from god to alter fate; but for some, it challenges fate and believes the mastery of astrology grants us the ability to choose and carve our own fate.

In a quick glance at horoscopy and astrology, it is almost inconceivable to an educated and academic society on how the planetary positions and their relationship to the constellation of stars millions of light years away could possibly have any bearing on an individual’s life. To even begin to fathom how our respective actions and decisions, is predetermined or even altered by revolving planets and giant gaseous masses makes a mockery of our free will, and in fact our very existence. Surely the course of an individuals life and the consequences of the choices and decisions one make depends more on the environment the individual is in. Surely genetics, societal influences, the environment in which a child is raised in and the immeasurable variables that revolve the transition of an adolescent to adulthood are amongst the obvious factors that directly affect ones lives; not positions of the sun, moon, planets or the stars. If so, what proof or shred of evidence is there to demonstrate this unlikely link between astrology and our lives?

However, I would not hastily dismiss this unlikeliest of connections.

Firstly, allow me to dispel some common myths around Vedic astrology. Indian horoscopy which is so often used interchangeably with the term Vedic astrology implies that it draws its reference from the Vedas. . A consistent theme within the corpus of many Hindu literature imply the importance of astrology and one would repeatedly find reference to a higher source of power originating from beyond the realms of our planet in texts such as the Vedas, Upanishads and even the Mahabharata. However, despite the fact that Vedas themselves although on numerous occasions draws reference and acknowledges the importance of planetary positions, they do not directly prescribe nor state the laws and rules of astrology in any great detail.

So although the Vedas acknowledge the importance of astrology, it was actually ancient vedic texts such as the ‘Vasistha Samhita’ and the ‘Brihat Parashara Hora Sastra’ that explored and prescribed astrology; as ascribed to Sage Vasistha and Sage Parashara respectively. Sage Vasistha, one of the Sapta Rihsis (seven sages) is considered one of the mind born sons of the Lord Bhrama who brought down to earth divine knowledge, and Sage Parashara is his grandson, born of Shakti Muni. Sage Parashara is in turn father to the great Sage Vyasa, the scribe credited to the Vedas, the author of the Mahabharata and grandfather to the Pandavas. The teachings of these revered figures are central to corpus of the vedic literature and hence Hindu religion and vedic astrology.

The ‘Vasistha Samhita’ and ‘Brihat Parashara Hora Sastra’ are often considered to be the bibles of Vedic astrology and within these ancient texts, the rules of astrology are described with great attention to detail, explaining how ones horoscope is determined and how it subsequently affects his or her nature, character, constitution, fortune and even health. It even advises on how to prepare for significant life events such as marriages, approaching war, migrating and other events, as it argues on how the arrangement of the constellations and the positions of the planets channel their positive or negative energies subsequently affecting the outcome these events.

For example for an individual to perform a particular action successfully, it requires a balance of constitution, strength of character and resolve, and finally a fine execution of the action itself. Nevertheless, even if all above were meticulous performed, it does not necessarily guarantee the successfulness of the action itself. For vedic astrology argues that beyond what the individual is capable of controlling in this realm, there remains a superior force that influences the successfulness of his actions. Whilst recognising the importance factors that an individual need to control to increase the chances of obtaining success through his action, the channelling of energy forces from the arrangement of the constellations and planets will affect the chances of success of failure of a particular action performed.

Caste in Hinduism: A 300-year Old Myth

Caste in Hinduism: A 300-year Old Myth

Part I of VII: An Introduction to the Origin of Caste and ‘varna’

Caste is sociologically defined as an endogamous and hereditary social group limited to persons of the same rank, occupation, economic position, etc., and having customs distinguishing it from other such groups. As such, many may already be familiar with the ‘caste system’ that is attached to Hinduism: in a way that the Hindu society is traditionally divided into social divisions by which a particular caste has its own privileges and limitations; a rigid hereditary system that is transferred from one generation to the next. These definitions of caste are widely accepted, and Hinduism have constantly been at the receiving end of the brunt imposed by human rights activists, sociologists, and both political and religious leaders from all quarters, for the ‘caste based discrimination’ that is allegedly advocated by Hinduism.

However, are these allegations actually true? During my research for this article, I discovered many shocking truths and myths about ‘caste’ in Hinduism; a concept taken for granted and condemned by many in line with the definitions that I have provided above. Here I wish to unearth some of the facts and myths on ‘caste’ and Hinduism that many have previously been unaware of, from theological, sociological and historical perspectives. The purpose of my article is to display my findings, facts, expert opinions and arguments on this hugely disputed controversy in attempt to prove to you that ‘caste’ in Hinduism is nothing more than a 300 year old myth originating from flawed Western interpretations of concepts within Hinduism.

The word ‘caste’ itself is a Latin/Roman derivative of castus/casto/chaste [1,2] from the 15^th century; defined as ‘a race of men, pure, or lineage’. Its application to Hindu social groups only picked up in India in the 17^th century [2] and has since replaced the word ‘jati’ and ‘varna’ in existing literature and text almost synonymously, yet by large inaccurately.

‘Jati’ coming from the root word ‘jat’ by definition is ‘birth’, comprises of the various ‘sub-castes’ of ‘varna’ (a Sanskrit word derived from ‘vrn’ meaning ‘colour, cover or veil’. Simply put, in western interpretation of Hindu texts, ‘varna’ is considered to be the ‘caste system’ or ‘social class’, consisting of various ‘jatis’ which makeup the individual castes or sub-castes within this system. Whilst this is not hugely inaccurate, it hardly explains the complex relationship of ‘jati’ and ‘varna’ in the context of Hinduism.

‘Jati’ and ‘varna’ themselves, are concepts within Hinduism, which simply cannot be replaced by singular Western words, especially with a word like ‘caste’ which is not only inaccurate but etymologically carries an entire different meaning from the Sanskrit words that it has replaced in interpretations of Hindu texts. These concepts are hugely difficult to explain in it selves, simply due to the metaphorical and poetic nature of which Hinduism literature is construed upon and also the vast amount of literature, rendering its texts open to various interpretations.

One of the most obvious examples of such difficulties in interpreting Hindu texts is explaining what ‘varna’ truly stands for. In the Rig Veda (which is the oldest and considered to be one of the most important Hindu scriptures, consisting of 1028 hymns), the word ‘varna’ appears a number of times, yet it represents a broad and vague description of colour and cover. To be more exact, of the 22 times that ‘varna’ was mentioned in the Rig Veda, on 17 occasions it referred to the lustre of specific gods, twice to describe the colour of the sky, twice to describe the lustre of the Dasas/Dasyus and once more ambiguously to satisfy the ‘varna’ of a married couple by consummating their marriage by trying for a child [3].

However before that, interpreting the Rig Veda requires one to be aware of the historical significance of the Aryans vs. Dasas/Dasyus, a subject thoroughly discussed the in the Holy Scriptures. It explains in very simplistic terms how the Aryans battled the Dasas/Dasyus (described as brahma-dvisah; people who were opposed to devotion/prayers, although they were broadly accepted as worshippers of Lord Shiva), and upon victory, the Aryans bestowed the land with prosperity:

Rig Veda 5.14.4
Agni born shone out slaying the Dasyus, the darkness by the light, he found the Cows, the Waters, Swar [4,5]

Aurobindo in The Secret of the Veda explains that, in the struggle between light and darkness; truth and falsehood, divine and undivine is described [5], and Agni by defeating the Dasyus, allowed the creation of a heavenly world.

Whilst, the Aryan Invasion Theory vs. Indigenous Aryan Theory still remains an unresolved controversial discussion, in general, Aryans have consistently been associated with lighter, brighter colours as opposed to the Dasa/Dasyus who have been ascribed with darkness in numerous Hindu texts. However, although it is generally accepted that the Aryans had a fairer skin complexion compared to the Dasyus, nowhere does any of the Hindu texts explicitly state or even imply that references to colours associated to each group was applied to the skin colour of either group.

In fact, the ‘varna’ of these distinct groups merely attributes symbolic colours to a certain cosmological quality (guna)/energy/aura associated with each particular group; white corresponds to clarity (sattya), red to energy (rajas) and black to darkness (tamas), and this in turn as described by Koenraad Elst is projected into the social spectrum to represent the qualities of the various classes in society: Brahmins are white, Kshatriyas are red, Sudras are black and Vaisyas who have mixed qualities are represented as yellow [3].

Hans Hock, an expert linguist commenting of Hindu literature states that the racial interpretation of the Indian texts “must be considered dubious” and “early Sanskrit literature offers no conclusive evidence of pre-occupation with skin colour”; whilst the world or Aryans is often described with words such as “light, white, broad and wide” and the Dasus/Dasyus were described with words such as “darkness or fog”, in most instances racial interpretation can safely be ruled out [6].

And this is demonstrated by how even epic characters such as Lord Krishna were often portrayed with skin colour of ‘blackish’ or ‘dark-blue’. In Mahabhrata, Draupadi, the daughter of King Drupada and also the wife of the Pandava brothers was considered beautiful for her ‘dark’ skin, and in fact was named Brahmanas by Krishna due to her radiant dusky skin. In Chapter 37 of the Mahabhrata, Arjuna was described as a ‘dark mass of clouds’ next to the beautiful complexion of the daughter of King Matsya. On the other hand, Shiva (considered by invasion theorists to be worshipped by Dasus/Dasyus) have been described as ‘gour varna’ (white colour) and even fair-skinned [6,7], yet strangely He is most commonly depicted as dark-skinned, or a tan of blue. As a matter of fact, even Veda Vyasa, (the one who compiled the Vedas) who wrote the Mahabhrata was also known as Krishna Dvaipayana; of which the term Krishna (not to be confused with Lord Krishna) was in reference to his dark-skin.

But concept of ‘jati’ and ‘varna’ in Hinduism is not as simple as being ‘gour’ (white) or ‘shyama’ (black), nor is as simple as being a ‘brahmin’ or a ‘shudra’. Having established that skin colour is irrelevant in determining ‘varna’, I attempt to correct other widespread misconceptions regarding ‘jati’ and ‘varna’, which I hypothesize as having originated from fundamentally flawed Western interpretations of Hindu scriptures and ideologies, leading to what many people around the world, Hindu and non-Hindu alike, understand (and wrongly so) about caste and social order within the religion.

Rig Veda 10.90.11-14
When they divided Purusa how many portions did they make?
What do they call his mouth, his arms? What do they call his thighs and feet?

The Brahman was his mouth, of both his arms was the Rajanya made.
His thighs became the Vaisya, from his feet the Sudra was produced.

The Moon was gendered from his mind, and from his eye the Sun had birth;
Indra and Agni from his mouth were born, and Vayu from his breath.

Forth from his navel came mid-air the sky was fashioned from his head
Earth from his feet, and from his car the regions. Thus they formed the worlds [4].

It is widely accepted that Hinduism divides the human society into their respective ‘varnas’ based on their origin from ‘Purusha’: Brahmans (Brahmins), Rajanyas (Kshatriyas), Vaishysas and Sudra. This verse from the Purusa Sukta (Hymn 90, Book 10) from the Rig Veda explains the creation of the world by God from ‘Purusha’, which by definition is the primeval man, considered to be the soul of the universe, which is created out of his body. Yet, I am quick to remind you that there was not a single occurrence of the term ‘varna’ in the entire Purusha Sukta, let alone in reference to any of the fore-mentioned groups above, which I thought was odd considering this very verse has been repeatedly been quoted as the origin of the ‘varna’ system.

Nevertheless the ‘varna’ system (as it is most commonly understood) can be loosely described as the following:

1. Brahmana/Brahmin

This scholarly community consists of learned individuals of the Holy Scriptures and possess high levels of knowledge regarding the Vedas and the religion. A Brahmana/Brahmin is sometimes considered closest to God, due to his inner knowledge and understanding of the religion and is able to perform priestly duties. Their duties also involve teaching of the Vedas as protectors of the religion.

2. Rajanyas/Kshatriyas

The Kshatriyas consists of the ruling and administrative class, ranging from kings and princes to warriors and leaders, and from generals to foot-soldiers. Etymologically the word ‘raj’ meant to rule and ‘kshatriyah’ originating from ‘ksatram’ meant ‘rule’ or power [8]. They are considered protectors of ‘dharma’ (duty and justice) and land, and are meant to uphold law and honour.

3. Vaisyas

Vaisyas, or the peasantry appears as the basis of the state on which the priesthood and military caste rest [9]. It comprises of merchants, artisans, entrepreneurs, farmers and commoners. Derived from the root ‘vish’ meaning ‘to live’, vaisyas have been been attributed with a ‘yellow guna’ denoting their wide range of mixed abilities. In Buddhism, it almost analogous to the term ‘gahapati’ in the Pali texts [9], referring to the household; a particular strata of society meant to represent the reality within society.

4. Sudras

Actions consisting of service are the duty of the Sudras, born of their own nature [10] of which its ‘guna’ has been described as black*. This service providing community contributes not only labour to the society, but offers obeisances to higher sections of the society. Their duty is mainly to serve and provide service to the Brahmins, Kshatriyas and the Vaisyas.

*as described earlier, this is a projection by Koenraad Elst from the ‘varna’ of the ‘guna’ of each group into the social spectrum, and the description of Sudras possessing a black ‘guna’ representing darkness is not to be taken as discriminatory, but purely as a description of their nature, qualities and duties (which will be explained in greater detail).

There are numerous religious scriptures that attempt to describe and teach the very ‘varna’ system that was described above, one of which is The Bhagavad Gita: a dialogue between Lord Krishna and Prince Arjuna on the eve of the battle of Kurukshetra demonstrates how Lord Krishna guides Prince Arjuna into performing his duties as a Kshatriya, at a difficult time for the Prince who is beset by conflicting emotions and thoughts. This select verse from the final chapter of this particular Holy Scripture describes the nature of each group and the concomitant duties alongside the qualities that individuals of each group possess:

Bhagavad Gita, Chapter XVIII
The duties of Brâhmanas, Kshatriyas, and Vaisyas, and of Sûdras, too, O terror of your foes! are distinguished according to the qualities born of nature.

Tranquillity, restraint of the senses, penance, purity, forgiveness, straightforwardness, also knowledge, experience, and belief (in a future world), this is the natural duty of Brâhmanas.

Valour, glory, Courage, dexterity, not slinking away from battle, gifts, exercise of lordly power, this is the natural duty of Kshatriyas.

Agriculture, tending cattle, trade, (this) is the natural duty of Vaisyas, And the natural duty of Sûdras, too, consists in service.

(Every) man intent on his own respective duties obtains perfection. Listen, now, how one intent on one's own duty obtains perfection. Worshipping, by (the performance of) his own duty, him from whom all things proceed, and by whom all this is permeated, a man obtains perfection. One's duty, though defective, is better than another's duty well performed. Performing the duty prescribed by nature, one does not incur sin [11].

(A complete list of references will be published at the end of the final part (Part VII) of this article)